English
There are two types, including fierce binding and release. The first is: it is mainly practiced in the state of night yoga, and generally practiced in both day and night yoga states. The body posture and speech posture are the same as in the previous retraction stage. The mind posture is also almost the same, such as keeping still, etc. But there is a slight difference: in the previous retraction stage, not to mention not seeing the empty form, even when seeing it, the mind is not focused on the empty form, but on the void. Here, instead of focusing on the void, focus on the empty form, that is, at the moment of seeing the empty form, awareness should be tightly focused on the empty form, and do not make analyses and discriminations such as "what is this, what is not." It is only the viewer's own awareness that knows that it is only awareness that is watching itself. This is a practice performed after obtaining a stable empty form, so the situation where the empty form disappears does not often occur during practice. If a slight disappearance occurs, practice as in retraction. If the empty form sways to the left, right, up, down, etc., do not let the eyes and mind follow it, but focus the viewing method and awareness on the initial set position. By doing so, the empty form will gradually gather in the position where the mind is focused. If the viewing method and mind follow its swaying, the empty form itself will become unstable because the key points of binding and focus are wrong. Even if it does not become unstable, it is very important to temporarily keep the viewing method and the position where the mind is focused still, because the stability of the key points of focus has not been obtained. Ninth focus guidance. The second includes: two types, fierce binding and release. The first is: as stated in the Kalachakra Ear Transmission: "Fiercely practice meditative empty form." Therefore, like the fierce binding of retraction, perform intense compulsory practice, and the focus is also to fiercely force the mind to enter the center of a tiny part of the empty form. Tenth focus guidance. The second includes: related to daytime yoga, and related to the luminosity of sleep. The first is: as stated in the Wisdom Eye Accomplishment Method: "Hold luminosity on top of appearance, relying on subtle light then..."
Chinese
当介绍“地光明”时，从无分别的光明中显现轮回涅槃之相。所说的诀窍是：在显现明亮之相的同时，如果空色坚固地显现，稍微降低之前的观看方式，修习三四天左右，如果之前的业相稍微变得不明显，那么说明现在还不适合修习提取精华，所以在观看方式上像之前一样修习几天。再次像之前一样降低观看方式进行修习，这样空色就会变得坚固。像这样逐渐逐渐地降低观看方式进行修习，不久之后，无论是直视还是俯视等等，所有的事物都会变得空色坚固。然后，将黑色石头或煤炭等不伤害眼睛的、不是非常大的物体放在自己的面前，通过观看方式逐渐地将空色降到那个物体上，在看到那个物体的同时，将心专注于空色上进行修习。这样修习之后，如果空色和业相的物体两者都能平等地看到，那么这是一种不同的显现方式，即使不能提取精华，但如果长期习惯，也会成为关键。有些人立刻看不到业相的物体，而是看到光明之相，这种显现方式看似很好，但只是中等，所以不会产生非常大的增长。还有，如果相和业相两者同时消失，暂时什么也不显现，那么很快业相就会停止，无量的光明之相将会显现。这种类型提取精华的效果很好，显现的门路也很好。如果相消失了，业相还在，或者相变得不明显，业相变得明显，那么说明还不适合修习提取精华，应该修习所缘的根本。习惯之后，学习将物体变得越来越大，最终大山等以空色的形式显现，以此类推，应用于所有的显现。这是第十一个观修的引导。在拙火中取光明和在命勤的门中取光明这两种，与命勤的窍诀有关，除非在禅定上获得非常稳固的成就，否则初学者很难成就，所以这里就不说了。空
English
When introducing the "Earth Luminosity," the appearance of samsara and nirvana arises from the non-conceptual luminosity. The instruction given is: When the empty form appears firmly along with the clear appearance, slightly lower the previous way of looking and meditate for about three or four days. If the previous karmic signs become slightly unclear, it means that it is not yet suitable to practice extracting the essence. Therefore, continue to meditate for a few days in the same way as before. Again, meditate by lowering the way of looking as before, and the empty form will become firm. In this way, gradually lower the way of looking and meditate. Before long, the empty form will become firm in all aspects, whether looking straight ahead or looking down. Then, place a black stone or coal, or other object that does not harm the eyes and is not too large, in front of you. Gradually lower the empty form onto that object through the way of looking. While seeing the object, focus your mind on the empty form and meditate. If, after meditating in this way, you can see both the empty form and the object of karmic appearance equally, then this is a different way of appearing. Even if you cannot extract the essence, it will become crucial if you get used to it for a long time. Some people immediately do not see the object of karmic appearance, but see the sign of luminosity. This way of appearing seems good, but it is only mediocre, so it will not produce a very large increase. Also, if both the sign and the karmic appearance disappear at the same time, and for a while nothing appears, then the karmic appearance will quickly cease, and limitless appearances of luminosity will arise. This type is very effective in extracting the essence, and the way of appearing is also very good. If the sign disappears and the karmic appearance remains, or if the sign becomes unclear and the karmic appearance becomes clear, then it means that it is not yet suitable to practice extracting the essence, and you should practice the root of the object of focus. After getting used to it, learn to make the objects larger and larger. Eventually, great mountains and so on will appear as empty forms, and so on, apply it to all appearances. This is the eleventh meditation instruction. Taking luminosity in the inner heat and taking luminosity in the door of vital energy are related to the instructions of vital energy. Unless you have gained very stable accomplishment in meditation, it is difficult for beginners to achieve, so I will not talk about it here. Empty
Chinese
如果听到声音稳定，就将它与业相之声混合，比如流水的声音，同时感知空的声音，并将心专注于两者之上。这样流水的声音就会停止，只剩下空的声音。然后练习人群聚集的声音，然后练习所有说话的声音，然后练习自己和他人的所有声音，这样大部分声音都会变成空的声音。这也可以类推到气味、味道和触觉三种感觉上，但暂时不说了。第十二个观想结束。第二个是，与收摄法的情况几乎相同，只是在睡觉时，将心专注于空色本身，不让念头中断，直接入睡。这样就能迅速抓住睡眠的光明，如果空色能够显现在自己的身体里，就将空色引导到心间，在专注于它的状态下入睡，那么毫无疑问，那时就能抓住睡眠的光明。第十三个观想结束。第二，将修行的要点记在心里，包括禅定的名称和含义、修行的时机、修行方法的支分、修行的征兆和程度、净化对象和净化行为的区分、以及修行所获得的果实，共有六个方面。第一，梵语“Dhyana”（梵文天城体：ध्यान，梵文罗马拟音：dhyāna，汉语字面意思：禅那）的意思是心不为所缘动摇。就像门闩插好后，门扇不会摇晃，可以自由开关一样，意思是能够掌控所缘。如《无垢光》中所说：“五境空色和五境空色所见的智慧，在此禅定之时，似乎合为一体，从各种境的空色上进行禅定，即一心安住。”意思是说，十境和十境所依合为一体，对各种形象进行禅定。因此，要一心专注于具足一切殊胜的空色光明，并能随心所欲地控制它的住和动。总的来说，从共同乘的角度来看，禅定的意义也与一心专注于所缘相同。第二，如果收摄法达到圆满是最好的，如果不是，那就是光明征兆稳定显现的时候。第三，《自在扼要》中说：“智慧
English
If the sound is heard steadily, mix it with the sound of karmic appearances, such as the sound of flowing water, and perceive both the sound of emptiness and focus the mind on both. In this way, the sound of flowing water will stop, and only the sound of emptiness will remain. Then practice the sound of a crowd of people gathering, then practice all speaking sounds, then practice all sounds of oneself and others, so that most sounds will become the sound of emptiness. This can also be analogized to the three senses of smell, taste, and touch, but I won't mention it for now. The twelfth contemplation ends. The second is, it is almost the same as the case of retraction, except that when sleeping, the mind is focused on the empty form itself, and one goes to sleep without interruption by thoughts. In this way, one can quickly grasp the luminosity of sleep, and if the empty form can appear in one's own body, then guide the empty form to the heart, and go to sleep while focusing on it, then there is no doubt that one will be able to grasp the luminosity of sleep at that time. The thirteenth contemplation ends. Second, to keep the essentials of practice in mind, including the name and meaning of meditation, the timing of practice, the branches of the method of practice, the signs and extent of practice, the distinction between objects to be purified and actions of purification, and the fruits obtained by practice, there are six aspects. First, "Dhyana" (藏文：དྷྱཱ་ན་，梵文天城体：ध्यान，梵文罗马拟音：dhyāna，汉语字面意思：禅那) means that the mind is not shaken by the object of focus. Just as when the door bolt is properly inserted, the door leaf will not shake, and one can freely open and close the door, it means being able to control the object of focus. As it is said in "Stainless Light": "The five realms of empty form and the wisdom of seeing the five realms of empty form, at this time of meditation, seem to be united, and meditation is performed on the empty form of various realms, that is, one-pointedly abiding." It means that the ten realms and the ten realm-supports are united, and meditation is performed on various forms. Therefore, one should focus one's mind on the luminosity of the empty form that possesses all perfections, and be able to control its abiding and moving as one wishes. In general, from the perspective of the common vehicle, the meaning of meditation is also the same as focusing one's mind on the object of focus. Second, it is best if the retraction method is perfected, if not, it is the time when the signs of luminosity appear steadily. Third, the "Concise Exposition of Empowerment" says: "Wisdom
Chinese
并非如从地上描绘一般，而是像在梦中一样显现形像。应当时常修习那个形像。如此，禅定的自性是：一心专注于光明的征相显现的等持。它的支分是，《摄续》中说：“禅定也是智慧、分别、喜、无动摇乐、一心菩萨。”这样说。也就是说，对光明十相一心专注的心是智慧。如是说，所谓“分别”就是执著事物。知道名为事物的空色之体性是分别。知道体性的方式也是体验为唯是自心。心性显现为空色，对于那个能取所取，或者境与有境的分别念和戏论的相，任何也不沾染地体验和确定，是审虑的支分。由等持所引生的心的安乐，有向外专注和向内专注两种次第产生，向外专注是像获得前所未有的大财富一样，生起欢喜和快乐的显现，是安乐的支分。向内专注是体验等持本身显现为安乐，是无动摇乐的支分。由它作为因缘，身体被殊胜的轻安乐所遍布，是无动摇乐的又一利益。也就是，最初唯生起智慧，然后与分别二者具足而生起，同样地与审虑三者具足，与欢喜四者具足，与无动摇乐五者具足而生起。到那时，禅定的支分圆满地在相续中生起，因此，如果持续不断地修习它，最终圆满的功德会迅速生起。第四是，续中说：“于彼中央佛像乃是境与相，<如分别假立般的离境，即非境，而是见到各种空色清净明亮的自性之义>离别众多圆满受用身。”这样说，这显示了禅定不共的征相，被十相所摄的三有的一切影像，比先前在收摄时所见的更为超胜，各种色声香味触的显现
English
It is not like drawing from the ground, but rather the form appears as in a dream. One should always meditate on that form. Thus, the nature of meditation is: the samadhi of single-pointed focus on the appearance of the signs of luminosity. Its limbs are, as stated in the Compendium Tantra: "Meditation is also wisdom, discrimination, joy, unwavering bliss, and single-pointed bodhisattva." That is to say, the mind that is single-pointed on the ten signs of luminosity is wisdom. As it is said, "Discrimination" means grasping at things. Knowing the characteristic of emptiness-form, which is named as a thing, is discrimination. The way of knowing the characteristic is also experiencing it as being only one's own mind. When the nature of mind appears as emptiness-form, experiencing and ascertaining it without being stained by any grasping and apprehended, or by the conceptual thoughts and elaborations of object and subject, is the limb of investigation. The bliss of mind brought about by samadhi, there are two kinds of focus, outward and inward, which arise sequentially. Outward focus is like finding a great treasure that one has never had before, giving rise to joy and happiness, which is the limb of bliss. Inward focus is experiencing the samadhi itself as appearing as bliss, which is the limb of unwavering bliss. Due to it as a cause, the body is pervaded by a special bliss of perfect pliancy, which is another benefit of unwavering bliss. That is, first only wisdom arises, then it arises with both discrimination, similarly with three, investigation, with four, joy, and with five, unwavering bliss. At that time, the limbs of meditation are fully born in the continuum, therefore, if one continues to cultivate it, the qualities of ultimate perfection will quickly arise. The fourth is, the tantra says: "In the center of that, the Buddha image is the object and aspect, <like the object separated from the imputation of thought, that is, not an object, but the meaning of seeing the nature of various empty forms, pure and clear.> separate from the many enjoyment bodies." This shows the uncommon sign of meditation, all the images of the three realms gathered by the ten signs, are far more superior than what was seen during the previous collection, the appearance of various forms, sounds, smells, tastes, and tactile objects